Ihab Hassan, “Toward a Concept of Postmodernism” (From The Postmodern Turn, 1987)

The strains of silence in literature, from Sade to Beckett, convey complexities of language,
culture, and consciousness as these contest themselves and one another. Such eerie music may
yield an experience, an intuition, of postmodernism but no concept or definition of it. Perhaps I
can move here toward such a concept by putting forth certain queries. I begin with the most
obvious: can we really perceive a phenomenon, in Western societies generally and in their
literatures particularly, that needs to be distinguished from modernism, needs to be named? If so,
will the provisional rubric “postmodernism” serve? Can we then—or even should we at this
time—construct of this phenomenon some probative scheme, both chronological and typological,
that may account for its various trends and counter-trends, its artistic, epistemic, and social
character? And how would this phenomenon—let us call it postmodernism—relate itself to such
earlier modes of change as turn-of-the-century avant-gardes or the high modernism of the
twenties? Finally, what difficulties would inhere in any such act of definition, such a tentative
heuristic scheme?

I am not certain that I can wholly satisfy my own questions, though I can assay some

answers that may help to focus the larger problem. History, I take it, moves in measures both
continuous and discontinuous. Thus the prevalence of postmodernism today, if indeed it prevails,
does not suggest that ideas of institutions of the past cease to shape the present. Rather, traditions
develop, and even types suffer a seachange. Certainly, the powerful cultural assumptions
generated by, say, Darwin, Marx, Bauldelaire, Nietzsche, Cezanne, Debussy, Freud, and Einstein
still pervade the Western mind. Certainly those assumptions have been reconceived, not once but
many times—else history would repeat itself, forever the same. In this perspective
postmodernism may appear as a significant revision, if not an original èpistemé, of twentieth-
century Western societies.

Some names, piled here pell-mell, may serve to adumbrate postmodernism, or at least

suggest its range of assumptions: Jacques Derrida, Jean-Francois Lyotard (philosophy), Michel
Foucault, Hayden White (history), Jacques Lacan, Gilles Deleuze, R. D. Laing, Norman O.
Brown (psychoanalysis), Herbert Marcuse, Jean Baudrillard, Jurgen Habermas (political
philosophy), Thomas Kuhn, Paul Feyerabend (philosophy of science), Roland Barthes, Julia
Kristeva, Wolfgang Iser, the “Yale Critics” (literary theory), Merce Cunningham, Alwin
Nikolais, Meredith Monk (dance), John Cage, Karlheinz Stockhausen, Pierre Boulez (music),
Robert Rauschenberg, Jean Tinguely, Joseph Beuys (art), Robert Venturi, Charles Jencks, Brent
Bolin (architecture), and various authors from Samuel Beckett, Eugene Ionesco, Jorge Luis
Borges, Max Bense, and Vladimir Nabokov to Harold Pinter, B. S. Johnson, Rayner Heppenstall,
Christine Brooke-Rose, Helmut Heissenbuttel, Jurgen Becker, Peter Handke, Thomas Bernhardt,
Ernest Jandl, Gabriel Garcia Márquez, Julio Cortázar, Alain RobbeGrillet, Michel Butor,
Maurice Roche, Philippe Sollers, and, in America, John Barth, William Burroughs, Thomas
Pynchon, Donald Barthelme, Walter Abish, John Ashbery, David Antin, Sam Shepard, and
Robert Wilson. Indubitably, these names are far too heterogenous to form a movement,
paradigm, or school. Still, they may evoke a number of related cultural tendencies, a
constellation of values, a repertoire of procedures and attitudes. These we call postmodernism.
Whence this term? Its origin remains uncertain, though we know that Federico de Onis used the
word postmodernismo in his Antologia de la poesia española e hispanoamericana (1882-1932),
published in Madrid in 1934; and Dudley Fitts picked it up again in his Anthology of
Contemporary Latin-American Poetry of 1942.

1

Both meant thus to indicate a minor reaction to

Hassan, “Toward a Concept of Postmodernism”

2

modernism already latent within it, reverting to the early twentieth century. The term also
appeared in Arnold Toynbee's A Study of History as early as D.C. Somervell's first-volume
abridgement in 1947. For Toynbee, Post-Modernism designated a new historical cycle in
Western civilization, starting around 1875, which we now scarcely begin to discern. Somewhat
later, during the fifties, Charles Olson often spoke of postmodernism with more sweep than
lapidary definition.

But prophets and poets enjoy an ample sense of time, which few literary scholars seem to

afford. In 1959 and 1960, Irving Howe and Harry Levin wrote of postmodernism rather
disconsolately as a falling off from the great modernist movement.

2

It remained for Leslie

Fiedler and myself, among others, to employ the term during the sixties with premature
approbation, and even with a touch of bravado.

3

Fiedler had it in mind to challenge the elitism of

the high modernist tradition in the name of popular culture. I wanted to explore the impulse of
self-unmaking which is part of the literary tradition of silence. Pop and silence, or mass culture
and deconstruction, or Superman and Godot—or as I shall later argue, immanence and
indeterminacy-may all be aspects of the postmodern universe. But all this must wait upon more
patient analysis, longer history.

Yet the history of literary terms serves only to confirm the irrational genius of language.

We come closer to the question of postmodernism itself by acknowledging the psychopolitics, if
not the psychopathology, of academic life. Let us admit it: there is a will to power in
nomenclature, as well as in people or texts. A new term opens for its proponents a space in
language. A critical concept or system is a “poor” poem of the intellectual imagination. The
battle of the books is also an ontic battle against death. That may be why Max Planck believed
that one never manages to convince one's opponents—not even in theoretical physics!—one
simply tries to outlive them. William James described the process in less morbid terms: novelties
are first repudiated as nonsense, then declared obvious, then appropriated by former adversaries
as their own discoveries.

I do not mean to take my stand with the postmoderns against the (ancient) moderns. In an

age of frantic intellectual fashions, values can be too recklessly voided, and tomorrow can
quickly preempt today or yesteryear. Nor is it merely a matter of fashions; for the sense of
supervention may express some cultural urgency that partakes less of hope than fear. This much
we recall: Lionel Trilling entitled one of his most thoughtful works Beyond Culture (1965);
Kenneth Boulding argued that “postcivilization” is an essential part of The Meaning of the 20th
Century (1964); and George Steiner could have subtitled his essay, In Bluebeard's Castle (1971);
“Notes Toward the Definition of Postculture.” Before them, Roderick Seidenberg published his
Post-Historic Man exactly in mid-century; and most recently, I have myself speculated, in The
Right Promethean Fire (1980), about the advent of a posthumanist era. As Daniel Bell put it: “It
used to be that the great literary modifier was the word beyond.... But we seem to have exhausted
the beyond, and today the sociological modifier is post.”

4

My point here is double: in the question of postmodernism, there is a will and counter-

will to intellectual power, an imperial de-sire of the mind, but this will and desire are themselves
caught in a historical moment of supervention, if not exactly of obsolescence. The reception or
denial of postmodernism thus remains contingent on the psychopolitics of academic life—
including the various dispositions of people and power in our universities, of critical factions and
personal frictions, of boundaries that arbitrarily include or exclude-no less than on the
imperatives of the culture at large. This much, reflexivity seems to demand from us at the start.

Hassan, “Toward a Concept of Postmodernism”

3

But reflection demands also that we address a number of conceptual problems that both

conceal and constitute postmodernism itself. I shall try to isolate ten of these, commencing with
the simpler, moving toward the more intractable.

1.

The word postmodernism sounds not only awkward, uncouth; it evokes what it
wishes to surpass or suppress, modernism itself. The term thus contains its enemy
within, as the terms romanticism and classicism, baroque and rococo, do not.
Moreover, it denotes temporal linearity and connotes belatedness, even
decadence, to which no post-modernist would admit. But what better name have
we to give this curious age? The Atomic, or Space, or Television, Age? These
technological tags lack theoretical definition. Or shall we call it the Age of
Indetermanence (indeterminacy + immanence) as I have half-antically proposed?

5

Or better still, shall we simply live and let others live to call us what they may?

2.

Like other categorical terms-say poststructuralism, or modernism, or romanticism
for that matter-postmodernism suffers from a certain semantic instability: that is,
no clear consensus about its meaning exists among scholars. The general
difficulty is compounded in this case by two factors: (a) the relative youth, indeed
brash adolescence, of the term postmodernism, and (b) its semantic kinship to
more current terms, themselves equally unstable. Thus some critics mean by
postmodernism what others call avant-gardism or even neo-avant-gardism, while
still others would call the same phenomenon simply modernism. This can make
for inspired debates.

6

3.

A related difficulty concerns the historical instability of many literary concepts,
their openness to change. Who, in this epoch of fierce misprisions, would dare to
claim that romanticism is apprehended by Coleridge, Pater, Lovejoy, Abrams,
Peckham, and Bloom in quite the same way? There is already some evidence that
postmodernism, and modernism even more, are beginning to slip and slide in
time, threatening to make any diacritical distinction between them desperate.

7

But

perhaps the phenomenon, akin to Hubble's “red shift” in astronomy, may someday
serve to measure the historical velocity of literary concepts.

4.

Modernism and postmodernism are not separated by an Iron Curtain or Chinese
Wall; for history is a palimpsest, and culture is permeable to time past, time
present, and time future. We are all, I suspect, a little Victorian, Modern, and
Postmodern, at once. And an author may, in his or her own lifetime, easily write
both a modernist and postmodernist work. (Contrast Joyce's Portrait of the Artist
as a Young Man with his Finnegans Wake.) More generally, on a certain level of
narrative abstraction, modernism itself may be rightly assimilated to romanticism,
romanticism related to the enlightenment, the latter to the renaissance, and so
back, if not to the Olduvai Gorge, then certainly to ancient Greece.

5.

This means that a “period,” as I have already intimated, must be perceived in
terms both of continuity and discontinuity, the two perspectives being
complementary and partial. The Apollonian view, rangy and abstract, discerns
only historical conjunctions; the Dionysian feeling, sensuous though nearly
purblind, touches only the disjunctive moment. Thus postmodernism, by invoking
two divinities at once, engages a double view. Sameness and difference, unity and
rupture, filiation and revolt, all must be honored if we are to attend to history,

Hassan, “Toward a Concept of Postmodernism”

4

apprehend (perceive, understand) change, both as a spatial, mental structure and
as a temporal, physical process, both as pattern and unique event.

6.

Thus a “period” is generally not a period at all; it is rather both a diachronic and
synchronic construct. Postmodernism, again, like modernism or romanticism, is
no exception; it requires both historical and theoretical definition. We would not
seriously claim an inaugural “date” for it as Virginia Woolf pertly did for
modernism, though we may sometimes woefully imagine that postmodernism
began “in or about September, 1939.” Thus we continually discover “antecedents”
of postmodernismin Sterne, Sade, Blake, Lautreamont, Rimbaud, Jarry, Tzara,
Hofmannsthal, Gertrude Stein, the later Joyce, the later Pound, Duchamp, Artaud,
Roussel, Bataille, Broch, Queneau, and Kafka. What this really indicates is that
we have created in our mind a model of postmodernism, a particular typology of
culture and imagination, and have proceeded to “rediscover” the affinities of
various authors and different moments with that model. We have, that is,
reinvented our ancestors-and always shall. Consequently, “older” authors can be
postmodern-Kafka, Beckett, Borges, Nabokov, Gombrowicz-while “younger”
authors needs not be so—Styron, Updike, Capote Irving Doc, Irving, Doctorow,
Gardner.

7.

As we have seen, any definition of postmodernism calls upon a four-fold vision of
complementarities, embracing continuity and discontinuity, diachrony and
synchrony. But a definition of the concept also requires a dialectical vision; for
defining traits are often antithetical, and to ignore this tendency of historical
reality is to lapse into single vision and Newton's sleep. Defining traits are
dialectical and also plural; to elect a single trait as an absolute criterion of
postmodern grace is to make of all other writers preterites.

8

Thus we can not

simply rest-as I have sometimes done-on the assumption that postmodernism is
antiformal, anarchic, or decreative; for though it is indeed all these, and despite its
fanatic will to unmaking; it also contains the need to discover a “unitary
sensibility” (Sontag), to “cross the border and close the gap” (Fiedler), and to
attain, as I have suggested, an immanence of discourse, an expanded noetic
intervention, a “neo-gnostic im-mediacy of mind.”

9

8.

All this leads to the prior problem of periodization which is also that of literary
history conceived as a particular apprehension of change. Indeed, the concept of
post modernism applies some theory of innovation, renovation, novation, or
simply change. But which one? Heraclitean? Darwinian? Marxist? Freudian?
Kuhnian? Viconian? Derridean? Eclectic?

10

Or is a “theory of change” itself an

oxymoron best suited to ideologues intolerant of the ambiguities of time? Should
postmodernism, then, be left—at least for the moment—unconceptualized, a kind
of literary-historical “difference” or “trace?”

11

9.

Postmodernism can expand into a still large problem: is it only an artistic
tendency or also a social phenomenon, perhaps even a mutation in Western
humanism? If so, how are the various aspects of this phenomenon—
psychological, philosophical, economic, political—joined or disjoined? In short,
can we understand postmodernism in literature without some attempt to perceive
the lineaments of a postmodern society, a Toynbeean postmodernity, or future

Hassan, “Toward a Concept of Postmodernism”

5

Foucauldian épistémè, of which the literary tendency I have been discussing is but
a single, elitist strain?

12

10.

Finally, though not least vexing, is postmodernism as an honorific term, used
insidiously to valorize writers, however disparate, whom we otherwise esteem, to
hail trends, how ever discordant which we somehow approve? Or is it, on the
contrary, a term of opprobrium and objurgation? In short, is postmodernism a
descriptive as well as evaluative or normative category of literary thought? Or
does it belong, as Charles Altieri notes, to that category of “essentially contested
concepts” in philosophy that never wholly exhaust their constitutive confusions?

13

No doubt, other conceptual problems lurk in the matter of postmodernism. Such

problems, however, can not finally inhibit the intellectual imagination, the desire to apprehend
our historical presence in noetic constructs that reveal our being to ourselves. I, move, therefore,
to propose a provisional scheme that the literature of silence, from Sade to Beckett, seems to
envisage, and do so by distinguishing, tentatively, between three modes of artistic change in the
last hundred years. I call these avant-garde, modern, and postmodern, though I realize that all
three have conspired together to that “tradition of the new” that, since Baudelaire, brought “into
being an art whose history regardless of the credos of its practitioners, has consisted of leaps
from vanguard to vanguard, and political mass movements whose aim has been the total
renovation not only of social institutions but of man himself.”

14

By avant-garde, I means those movements that agitated the earlier part of our century,

including Pataphysics, Cubism, Futurism, Dadaism, Surrealism, Suprematism, Constructivism,
Merzism, de Stijl—some of which I have already discussed in this work. Anarchic, these
assaulted the bourgeoisie with their art, their manifestoes, their antics. But their activism could
also turn inward, becoming suicidal-as happened later to some postmodernists like Rudolf
Schwartzkogler. Once full of brio and bravura, these movements have all but vanished now,
leaving only their story, at once fugacious and exemplary. Modernism, however, proved more
stable, aloof, hieratic, like the French Symbolism from which it derived; even its experiments
now seem olympian. Enacted by such “individual talents” as Valéry, Proust, and Gide, the early
Joyce, Yeats, and Lawrence, Rilke, Mann, and Musil, the early Pound, Eliot, and Faulkner, it
commanded high authority, leading Delmore Schwartz to chant in Shenandoah: “Let us consider
where the great men are/ Who will obsess the child when he can read. . .” But if much of
modernism appears hieratic, hypotactical, and formalist, postmodernism strikes us by contrast as
playful, paratactical, and deconstructionist. In this it recalls the irreverent spirit of the avant-
garde, and so carries sometimes the label of neo-avant-garde. Yet postmodernism remains
“cooler,” in McLuhan's sense, than older vanguards-cooler, less cliquish, and far less aversive to
the pop, electronic society of which it is a part, and so hospitable to kitsch.

Can we distinguish postmodernism further? Perhaps certain schematic differences from

modernism will provide a start:

Hassan, “Toward a Concept of Postmodernism”

6

Modernism

Romanticism/Symbolism

Form (conjunctive, closed)

Purpose

Design

Hierarchy

Mastery/Logos

Art Object/Finished Work

Distance

Creation/Totalization

Synthesis

Presence

Centering

Genre/Boundary

Semantics

Paradigm

Hypotaxis

Metaphor

Selection

Root/Depth

Interpretation/Reading

Signified

Lisible (Readerly)

Narrative/Grande Histoire

Master Code

Symptom

Type

Genital/Phallic

Paranoia

Origin/Cause

God the Father

Metaphysics

Determinancy

Transcendence

Postmodernism

Pataphysics/Dadaism

Antiform (disjunctive, open)

Play

Chance

Anarchy

Exhaustion/Silence

Process/Performance/Happening

Participation

Decreation/Deconstruction

Antithesis

Absence

Dispersal

Text/Intertext

Rhetoric

Syntagm

Parataxis

Metonymy

Combination

Rhizome/Surface

Against Interpretation/Misreading

Signifier

Scriptible (Writerly)

Anti-narrative/Petite Histoire

Idiolect

Desire

Mutant

Polymorphous/Androgynous

Schizophrenia

Difference-Differance/Trace

The Holy Ghost

Irony

Indeterminancy

Immanence

The preceding table draws on ideas in many fields-rhetoric, linguistics, literary theory,

philosophy, anthropology, psychoanalysis, political science, even theology-and draws on many
authors European and American-aligned with diverse movements, groups, and views. Yet the
dichotomies this table represents remain insecure, equivocal. For differences shift, defer, even
collapse; concepts in any one vertical column are not all equivalent; and inversions and
exceptions, in both modernism and postmodernism, abound. Still, I would submit that rubrics in
the right column point to the postmodern tendency, the tendency of indetermanence, and so may
bring us closer to its historical and theoretical definition.

Hassan, “Toward a Concept of Postmodernism”

7

The time has come, however, to explain a little that neologism: “indetermanence:” I have used
that term to designate two central, constitutive tendencies in postmodernism: one of
indeterminancy, the other of immanence. The two tendencies are not dialectical; for they are not
exactly antithetical; nor do they lead to a synthesis. Each contains its own contradictions, and
alludes to elements of the other. Their interplay suggests the action of a “polylectic,” pervading
postmodernism. Since I have discussed this topic at some length earlier, I can avert to it here
briefly.

15

By indeterminacy, or better still, indeterminacies, I mean a complex referent that these

diverse concepts help to delineate: ambiguity, discontinuity, heterodoxy, pluralism, randomness,
revolt, perversion, deformation. The latter alone subsumes a dozen current terms of unmaking:
decreation, disintegration, deconstruction, decenterment, displacement, difference, discontinuity,
disjunction, disappearance, decomposition, de-definition, demystification, detotalization,
delegitimization-let alone more technical terms referring to the rhetoric of irony, rupture, silence.
Through all these signs moves a vast will to unmaking, affecting the body politic, the body
cognitive, the erotic body, the individual psyche-the entire realm of discourse in the West. In
literature alone our ideas of author, audience, reading, writing, book, genre, critical theory, and
of literature itself, have all suddenly become questionable. And in criticism? Roland Barthes
speaks of literature as “loss,” “perversion,” “dissolution”; Wolfgang Iser formulates a theory of
reading based on textual “blanks”; Paul de Man conceives rhetoric-that is, literature-as a force
that “radically suspends logic and opens up vertiginous possibilities of referential aberration”;
and Geoffrey Hartman affirms that “contemporary criticism aims at the hermeneutics of
indeterminacy.”

16

Such uncertain diffractions make for vast dispersals. Thus I call the second major

tendency of postmodernism immanences, a term that I employ without religious echo to
designate the capacity of mind to generalize itself in symbols, intervene more and more into
nature, act upon itself through its own abstractions and so become, increasingly, immediately, by
its own environment. This noetic tendency may be evoked further by such sundry concepts as
diffusion, dissemination, pulsion, interplay, communication, interdependence, which all derive
from the emergence of human beings as language animals, homo pictor or homo significans,
gnostic creatures constituting themselves, and determinedly their universe, by symbols of their
own making. Is “this not the sign that the whole of this configuration is about to topple, and that
man is in the process of perishing as the being of language continues to shine ever brighter upon
our horizon?” Foucault famously asks.

17

Meanwhile, the public world dissolves as fact and

fiction blend, history becomes derealized by media into a happening, science takes its own
models as the only accessible reality, cybernetics confronts us with the enigma of artificial
intelligence, and technologies project our perceptions to the edge of the receding universe or into
the ghostly interstices of matter.

18

Everywhere-even deep in Lacan's “lettered unconscious,”

more dense than a black hole in space-everywhere we encounter that immanence called
Language, with all its literary ambiguities, epistemic conundrums, and political distractions.

19

No doubt these tendencies may seem less rife in England, say, than in America or France

where the term postmodernism, reversing the recent direction of poststructuralist flow, has now
come into use.

20

But the fact in most developed societies remains: as an artistic, philosophical,

and social phenomenon, postmodernism veers to-ward open, playful, optative, provisional (open
in time as well as in structure or space), disjunctive, or indeterminate forms, a discourse of
ironies and fragments, a “white ideology” of absences and fractures, a desire of diffractions, an
invocation of complex, articulate silences. Postmodernism veers towards all these yet implies a

Hassan, “Toward a Concept of Postmodernism”

8

different, if not antithetical, movement toward pervasive procedures, ubiquitous interactions,
immanent codes, media, languages. Thus our earth seems caught in the process of planetization,
transhumanization, even as it breaks up into sects, tribes, factions of every kind. Thus, too,
terrorism and totalitarianism, schism and ecumenism, summon one another, and authorities
decreate themselves even as societies search for new grounds of authority. One may well
wonder: is some decisive historical mutation-involving art and science, high and low culture, the
male and female principles, parts and wholes, involving the One and the Many as pre-Socratics
used to say-active in our midst? Or does the dismemberment of Orpheus prove no more than the
mind's need to make but one more construction of life's mutabilities and human mortality?

And what construction lies beyond, behind, within, that construction?

NOTES

1

For the best history of the term postmodernism see Michael Kohler, “'Postmodernismus': Ein

begriffsgeschichtlicher Oberblick,” Amerikastudien, vol. 22, no. 1 (1977). That same issue contains other
excellent discussions and bibliographies on the term; see particularly Gerhard Hoffmann, Alfred
Hornung, and Rudiger Kunow, “ `Modern; `Postmodern,' and `Contemporary as Criteria for the Analysis
of 20th Century Literature.”

2

Irving Howe, “Mass Society and Postmodern Fiction,” Partisan Review, vol. 26, no. 3 (Summer 1959),

reprinted in his Decline of the New (New York, 1970),190-207; and Harry Levin, “What Was
Modernism?”, Massachusetts Review, vol. 1, no. 4 (August 1960), reprinted in Refractions (New York,
1966), 271-295.

3

Leslie Fiedler, “The New Mutants,” Partisan Review, vol. 32, no. 4 (Fall 1965), reprinted in his

Collected Essays, vol. 2 (New York, 1971), 379400; and Ihab Hassan, “Frontiers of Criticism: Metaphors
of Silence,” Virginia Quarterly, vol. 46, no. 1 (Winter 1970). In earlier essays I had also used the term
“Anti-literature” and “the literature of silence” in a proximate sense; see, for instance Ihab Hassan, “The
Literature of Silence,” Encounter, vol. 28, no. 1 (January 1967), and pp. 3-22 above.

4

Daniel Bell, The Coming of Post-Industrial Society (New York, 1973), 53.

5

See pp. 46-83 [in The Postmodern Turn.]

6

Matei Calinescu, for instance, tends to assimilate “postmodern” to “neo-avant-garde” and sometimes to

“avant-garde,” in Faces of Modernity: Avant-Garde, Decadence, Kitsch (Bloomington, 1977), though
later he discriminates between these terms thoughtfully, in “Avant-Garde, Neo-AvantGarde, and
Postmodernism,” unpublished manuscript. Miklos Szabolcsi would identify “modern” with “avant-garde”
and call “postmodern” the “neo-avant-garde,” in “Avant-Garde, Neo-Avant-Garde, Modernism:
Questions and Suggestions,” New Literary History, vol. 3, no 1 (Autumn 1971); while Paul de Man
would call “modern” the innovative element, the perpetual “moment of crisis” in the literature of every
period, in “Literary History and Literary Modernity,” in Blindness and Insight (New York, 1971), chapter
8; in a similar vein, William V Spanos employs the term “postmodernism” to indicate “not fundamentally
a chronological event, but rather a permanent mode of human understanding,” in “De-Struction and the
Question of Postmodern Literature: Towards a Definition,” Par Rapport, vol. 2, no. 2 (Summer 1979),
107. And even John Barth, as inward as any writer with postmodernism, now argues that postmodernism
is a synthesis yet to come, and what we had assumed to be postmodernism all along was only late
modernism, in “The Literature of Replenishment: Post modernist Fiction,” Atlantic Monthly 245, no. 1
(January 1980).

7

In my own earlier and later essays on the subject, I can discern such a slight shift. See

“POSTmodernISM,” pp. 25-45 above, “Joyce, Beckett, and the Postmodern Imagination,” TriQuarterly
34 (Fall 1975), and “Culture, Indeterminacy, and Immanence,” pp. 46-83 above.

8

Though some critics have argued that postmodernism is primarily “temporal” and others that it is mainly

“spatial,” it is in the particular relation between these single categories that postmodernism probably
reveals itself. See the two seemingly contradictory views of William V Spanos, “The Detective at the

Hassan, “Toward a Concept of Postmodernism”

9

Boundary,” in Existentialism 2, ed. William V Spanos (New York, 1976), 163-89; and Jurgen Peper,
“Postmodernismus: Unitary Sensibility,” Amerikastudien, vol. 22, no. 1 (1977).

9

Susan Sontag, “One Culture and the New Sensibility,” in Against Interpretation (New York, 1967), 293-

304; Leslie Fiedler, “Cross the Border-Close the Gap,” in Collected Essays, vol. 2 (New York, 1971),
461-85; and Ihab Hassan, “The New Gnosticism,” Paracriticism: Seven Speculations of the Times
(Urbana, 1975), chapter 6.

10

For some views of this, see Ihab Hassan and Sally Hassan, eds. Innovation/Renovation: Recent Trends

and Reconceptions in Western Culture (Madison, Wis., 1983).

11

At stake here is the idea of literary periodicity, challenged by current French thought. For other views

of literary and historical change, including “hierarchic organization” of time, see Leonard Meyer, Music,
the Arts and Ideas (Chicago, 1967), 93, 102; Calinescu, Faces of Modernity, 147ff; Ralph Cohen,
“Innovation and Variation: Literary Change and Georgic Poetry,” in Ralph Cohen and Murray Krieger,
Literature and History (Los Angeles, 1974); and my Paracriticisms, chapter 7. A harder question is one
Geoffrey Hartman asks: “With so much historical knowledge, how can we avoid historicism, or the
staging of history as a drama in which epiphanic raptures are replaced by epistemic ruptures?” Or, again,
how can we “formulate a theory of reading that would be historical rather than historicist”? Saving the
Text: Literature/Derrida/Philosophy (Baltimore, 1981), xx.

12

Writers as different as Marshall McLuhan and Leslie Fiedler have explored the media and pop aspects

of postmodernism for two decades,, thought their efforts are now out of fashion in some circles. The
difference between postmodernism, as a contemporary artistic tendency, and postmodernity, as a cultural
phenomenon, perhaps even an era of history, is discussed by Richard E. Palmer in “Postmodernity and
Hermeneutics,” Boundary 2, vol. 5, no. 2 (Winter 1977).

13

Charles Altieri, “Postmodernism: A Question of Definition,” Par Rapport, vol. 2, no. 2 (Summer

1979), 90. This leads Altieri to conclude: “The best one can do who believes himself post-modern ... is to
articulate spaces of mind in which the confusions can not paralyze because one enjoys the energies and
glimpses of our condition which they produce,” p. 99.

14

Harold Rosenberg, The Tradition of the New (New York, 1961), 9.

15

See pp. 65-72 [in The Postmodern Turn]. Also, my “Innovation/ Renovation: Toward a Cultural Theory

of Change,” Innovation/Renovation, chapter 1.

16

See, for instance, Roland Barthes and Maurice Nadeau, Sur la litterature (Paris, 1980), 7, 16, 19f, 41;

Wolfgang Iser, The Act of Reading (Baltimore, 1978), passim; Paul de Man, Allegories of Reading (New
Haven, Conn., 1979), 10; and Geoffrey H. Hartman, Criticism in the Wilderness (New Haven, 1980), 41.

17

Michel Foucault, The Order of Things (New York, 1970), 386.

18

“Just as Pascal sought to throw the dice with God ... so do the decisions theorists, and the new

intellectual technology, seek their own tableau entier-the compass of rationality itself,” Daniel Bell
remarks in “Technology, Nature, and Society,” in Technology and the Frontiers of Knowledge (Garden
City, 1975), 53. See also the more acute analysis of “l'in-formatique” by Jean-Francois Lyotard, La
Condition postmoderne (Paris, 1979, passim).

19

This tendency also makes the abstract, conceptual, and irrealist character of so much postmodern art.

See Suzi Gablik, Progress in Art (New York, 1977), whose argument was prefigured by Ortega y Gasset,
The Dehumanization of Art (Princeton, 1968). Note also that Ortega presaged the gnostic or noetic
tendency to which I refer here in 1925: “Man humanizes the world, injects it, impregnates it with his own
ideal substance and is finally entitled to imagine that one day or another, in the far depths of time, this
terrible outer world will become so saturated with man that our descendants will be able to travel through
it as today we mentally travel through our own most inmost selves-he finally imagines that the world,
without ceasing to be like the world, will one day be changed into something like a materialized soul, and,
as in Shakespeare's Tempest, the winds will blow at the bidding of Ariel, the spirit of ideas,” p. 184.

20

Though postmodernism and poststructuralism can not be identified, they clearly reveal many affinities.

Thus in the course of one brief essay, Julia Kristeva comments on both immanence and indeterminacy in

Hassan, “Toward a Concept of Postmodernism”

10

terms of her own: “postmodernism is that literature which writes itself with the more or less conscious
intention of expanding the signifiable, and thus human, realm”; and again: “At this degree of singularity,
we are faced with idiolects, proliferating uncontrollably.” Julia Kristeva, “Postmodernism?” in
Romanticism, Modernism, Postmodernism, ed. Harry R. Garvin (Lewisberg, Pa. 1980), 137, 141.